2081 Depicts the Threat of “Egalitarian” Tyranny

The remarkable and haunting, independent, 2009, science fiction short film, 2081: Everyone Will Finally Be Equal, is based on the Kurt Vonnegut short story, “Harrison Bergeron,” from his book, Welcome to the Monkey House, and is now available on DVD. Vonnegut’s powerful and incisive story critiques egalitarian statism in which “equality” is the only legal standard and all individual liberty, personal responsibility, and the rule of law are eliminated. Government “social control” is used to collectivize and penalize anyone who may in some way be more intelligent, healthy, beautiful, etc., creating an incoherent, dysfunctional, totalitarian nightmare. As the film’s website notes:

2081 depicts a dystopian future in which, thanks to the 212th Amendment to the Constitution and the unceasing vigilance of the United States Handicapper General, everyone is “finally equal....” The strong wear weights, the beautiful wear masks and the intelligent wear earpieces that fire off loud noises to keep them from taking unfair advantage of their brains. It is a poetic tale of triumph and tragedy about a broken family, a brutal government, and an act of defiance that changes everything.

Featuring an original score performed by the world-renowned Kronos Quartet (Requiem for a Dream) and narration by Academy Award Nominee Patricia Clarkson (Far From Heaven, Goodnight and Good Luck), 2081 stars James Cosmo (Braveheart, Trainspotting), Julie Hagerty (Airplane!, What About Bob?) and Armie Hammer (The Social Network).

Vonnegut is among the precious, few, modern writers who have adequately explored egalitarian tyranny. Another is C.S. Lewis, whose similar insights are found repeatedly throughout both his fiction and nonfiction. For example, in his essay “Equality” (from his book, Present Concerns), Lewis notes the following:

A great deal of democratic enthusiasm descends from the ideas of people like Rousseau, who believed in democracy because they thought mankind so wise and good that everyone deserved a share in the government. The danger of defending democracy on those grounds is that they’re not true. And whenever their weakness is exposed, the people who prefer tyranny make capital out of the exposure. I find that they’re not true without looking further than myself. I don’t deserve a share in governing a hen-roost, much less a nation. Nor do most people—all the people who believe advertisements, and think in catchwords and spread rumours. The real reason for democracy is just the reverse. Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.

This introduces a view of equality rather different from that in which we have been trained. I do not think that equality is one of those things (like wisdom or happiness) which are good simply in themselves and for their own sakes. I think it is in the same class as medicine, which is good because we are ill, or clothes which are good because we are no longer innocent, I don’t think the old authority in kings, priests, husbands, or fathers, and the old obedience in subjects, laymen, wives, and sons, was in itself a degrading or evil thing at all. I think it was intrinsically as good and beautiful as the nakedness of Adam and Eve. It was rightly taken away because men became bad and abused it. . . .

But medicine is not good. There is no spiritual sustenance in flat equality. It is a dim recognition of this fact which makes much of our political propaganda sound so thin. We are trying to be enraptured by something which is merely the negative condition of the good life. And that is why the imagination of people is so easily captured by appeals to the craving for inequality, whether in a romantic form of films about loyal courtiers or in the brutal form of Nazi ideology. The tempter always works on some real weakness in our own system of values: offers food to some need which we have starved.

When equality is treated not as a medicine or a safety-gadget but as an ideal we begin to breed that stunted and envious sort of mind which hates all superiority. That mind is the special disease of democracy, as cruelty and servility are the special diseases of privileged societies. It will kill us all if it grows unchecked.

I believe in political equality. But there are two opposite reasons for being a democrat. You may think all men so good that they deserve a share in the government of the commonwealth, and so wise that the commonwealth needs their advice. That is, in my opinion, the false, romantic doctrine of democracy. On the other hand, you may believe fallen men to be so wicked that not one of them can be trusted with any irresponsible power over his fellows.

That I believe to be the true ground of democracy. I do not believe that God created an egalitarian world. I believe the authority of parent over child, husband over wife, learned over simple to have been as much a part of the original plan as the authority of man over beast. I believe that if we had not fallen, Filmer would be right, and patriarchal monarchy would be the sole lawful government. But since we have learned sin, we have found, as Lord Acton says, that “all power corrupts, and absolute power corrupts absolutely.” The only remedy has been to take away the powers and substitute a legal fiction of equality. The authority of father and husband has been rightly abolished on the legal plane, not because this authority is in itself bad (on the contrary, it is, I hold, divine in origin), but because fathers and husbands are bad. Theocracy has been rightly abolished not because it is bad that learned priests should govern ignorant laymen, but because priests are wicked men like the rest of us. Even the authority of man over beast has had to be interfered with because it is constantly abused. . . .

Do not misunderstand me. I am not in the least belittling the value of this egalitarian fiction which is our only defence against one another’s cruelty. I should view with the strongest disapproval any proposal to abolish manhood suffrage, or the Married Women’s Property Act. But the function of equality is purely protective. It is medicine, not food. By treating human person (in judicious defiance of the observed facts) as if they were all the same kind of thing, we avoid innumerable evils. But it is not on this that we were made to live. It is idle to say that men are of equal value. If value is taken in a worldly sense—if we mean that all men are equally useful or beautiful or good or entertaining—then it is nonsense. If it means that all are of equal value as immortal souls, then I think it conceals a dangerous error.

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